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It may be suggested that Vice is feebleness in the Soul.
We shall be reminded that the Vicious Soul is unstable, swept
along from every ill to every other, quickly stirred by
appetites, headlong to anger, as hasty to compromises, yielding
at once to obscure imaginations, as weak, in fact, as the weakest
thing made by man or nature, blown about by every breeze, burned
away by every heat.
Still the question must be faced what constitutes this weakness
in the Soul, whence it comes.
For weakness in the body is not like that in the Soul: the word
weakness, which covers the incapacity for work and the lack of
resistance in the body, is applied to the Soul merely by analogy-
unless, indeed, in the one case as in the other, the cause of the
weakness is Matter.
But we must go more thoroughly into the source of this weakness,
as we call it, in the Soul, which is certainly not made weak as
the result of any density or rarity, or by any thickening or
thinning or anything like a disease, like a fever.
Now this weakness must be seated either in Souls utterly
disengaged or in Souls bound to Matter or in both.
It cannot exist in those apart from Matter, for all these are
pure and, as we read, winged and perfect and unimpeded in their
task: there remains only that the weakness be in the fallen
Souls, neither cleansed nor clean; and in them the weakness will
be, not in any privation but in some hostile presence, like that
of phlegm or bile in the organs of the body.
If we form an acute and accurate notion of the cause of the fall
we shall understand the weakness that comes by it.
Matter exists; Soul exists; and they occupy, so to speak, one
place. There is not one place for Matter and another for
Soul-Matter, for instance, kept to earth, Soul in the air: the
soul's "separate place" is simply its not being in Matter; that
is, its not being united with it; that is that there be no
compound unit consisting of Soul and Matter; that is that Soul be
not moulded in Matter as in a matrix; this is the Soul's
apartness.
But the faculties of the Soul are many, and it has its beginning,
its intermediate phases, its final fringe. Matter appears,
importunes, raises disorders, seeks to force its way within; but
all the ground is holy, nothing there without part in Soul.
Matter therefore submits, and takes light: but the source of its
illumination it cannot attain to, for the Soul cannot lift up
this foreign thing close by, since the evil of it makes it
invisible. On the contrary the illumination, the light streaming
from the Soul, is dulled, is weakened, as it mixes with Matter
which offers Birth to the Soul, providing the means by which it
enters into generation, impossible to it if no recipient were at
hand.
This is the fall of the Soul, this entry into Matter: thence its
weakness: not all the faculties of its being retain free play,
for Matter hinders their manifestation; it encroaches upon the
Soul's territory and, as it were, crushes the Soul back; and it
turns to evil all that it has stolen, until the Soul finds
strength to advance again.
Thus the cause, at once, of the weakness of Soul and of all its
evil is Matter.
The evil of Matter precedes the weakness, the vice; it is Primal
Evil. Even though the Soul itself submits to Matter and engenders
to it; if it becomes evil within itself by its commerce with
Matter, the cause is still the presence of Matter: the Soul would
never have approached Matter but that the presence of Matter is
the occasion of its earth-life.
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